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# Holy Orders

#### by Mark D F Shirley

The copyright of this article remains with the original author. Articles may be copied or distributed freely for personal non-profit use, provided that the author is properly credited.

The Council of Trent defined that, besides the priesthood, there are in the Church other orders, both major and minor. The number of orders is usually given as seven: priests, deacons, subdeacons, acolytes, exorcists, readers, and doorkeepers. The number varies greatly, however - bishops can be separated from priests, first tonsure is often considered as an Order, and a number of others can be added: cantors (psalmistae) psalmists, fossarii (fossores) grave diggers, hermeneutoe (interpreters), custodes martyrum (guardians of relics).

In the Latin Church a clear distinction is made between major and minor orders. The priesthood, diaconate, and subdiaconate are the major, or sacred, orders, so-called because they have immediate reference to what is consecrated. Acolytes, exorcists, readers and doorkeepers form the minor orders.

In the Eastern Church there is a similar variety of tradition regarding the number of orders. The Greek Church acknowledges five, bishops, priests, deacons, subdeacons, and readers. In the East, however, the subdiaconate is regarded as a minor order, and it includes the functions of three of the Western minor orders (porter, exorcist and acolyte).The Byzantine Catholic Church, as a general rule therefore, only counts two grades of ecclesiastical institution: the subdiaconate and the lectorship. Nevertheless, ordination to the subdiaconate implies also the minor orders of acolyte and porter, and ecclesiastical tonsure is given when the bishop confers the lectorship. The order of exorcist is in reality the only one not known to the Greek Church. It considers the power of exorcising as a special gift of Divine goodness, not as something acquired by ordination.

In Christian antiquity, it is true, especially among the Greek Christians, we meet with many subordinate functionaries, e.g. singers (cantores, or confessores); parabolani, who cared for the sick; copiatæ (fossores), or sextons who buried the dead; defensores, who attended to ecclesiastical trials; notaries and archivists; hermeneutæ, or interpreters, whose duty it was to translate for the people the Scriptures, also the homilies of the bishop; with these, however, there is not question of orders, but of functions entrusted, without ordination, either to clerics or laymen.

The Benefit of the Clergy

A privilege enjoyed by members of the clergy, including tonsured clerks, placing them beyond the jurisdiction of secular courts. The exemption from the jurisdiction of the secular courts included all who had been tonsured and wore the ecclesiastical dress, and was shared by monks and nuns. A man might establish his clerical status, and thus his right to ecclesiastical privilege, by demonstrating an ability to read. Since the privilege extends therefore to any man who is, in effect, unmarried and literate, there has been considerable abuse of the privilege.

In Saxon days ecclesiastical and civil cases were decided in shire and hundred courts where the bishop sat side by side with the ealdorman or sheriff. From the days of the Conqueror ecclesiastical courts were held distinct from the secular courts. Gratian sums up the privilege of the clergy thus: "From the above it is to be understood that a clergyman is not to be brought before the public courts either in a civil or criminal case, unless perhaps the bishop should not wish to decide the civil case, or unless he should, in a criminal case, degrade him". William I forbade his judges and ministers and every layman to meddle with the laws regarding the bishop. These privileges of the clergy were substantially respected by the Norman kings, though their tendency to arbitrariness caused them in special cases to seek to override them. They were at the root of the controversy between Henry II and St. Thomas Becket. Henry alleged that the old customs of the kingdom required that a criminous clerk should be accused in a lay court, whence he was to be transferred to the ecclesiastical court, and, if found guilty, to be degraded and returned for punishment to the lay court. St. Thomas objected, in the name of the Church law, to the first accusation in the lay court. The law of Henry II says plainly that no accusation, be it for grave crime, be it for light offence, is to be brought against any ordained clerk save before his bishop. When a clerk was brought before a lay court, he proved his claim to benefit of clergy by reading, and he was turned over to the ecclesiastical court, as only the clergy were generally able to read. This gave rise to the extension of the benefit of clergy to all who could read.

In later years (Reign of Edward III) it was law that all manner of clerks, secular and religious, should enjoy the privilege of Holy Church for all treasons and felonies, except those immediately affecting his Majesty. Later still, (reign of Henry VII) a distinction was drawn between persons actually in Holy orders and those who in other respects secular, were able to read, by which the latter were allowed the benefit of the clergy only once, and on receiving it were to be branded on the left thumb with a hot iron in order to afford evidence against them on a future occasion. Henry VIII had even the clergy branded for the first time, but Edward VI abolished this, and excepted atrocious crimes, murder, poisoning, burglary, highway robbery, and sacrilege from benefit of clergy, but peers of the realm were to be discharged in every case for the first offence, except murder and poisoning, even though unable to read.

# The Major or Sacred Orders

Bishops

(Anglo-Saxon Biscop, Busceop, German Bischof; from the Greek episkopos, an overseer, through Latin episcopus; Italian vescovo; Old French vesque; French évêque).

The title of an ecclesiastical dignitary who possesses the fullness of the priesthood to rule a diocese as its chief pastor, in due submission to the primacy of the pope. Bishops are of Divine institution and they are the successors of the Apostles. In the hierarchy of order they possess powers superior to those of priests and deacons; in the hierarchy of jurisdiction, by Christ's will, they are appointed for the government of one portion of the faithful of the Church, under the direction and authority of the Pope, who can determine and restrain their powers, but not annihilate them.

Rights and Powers of the Bishop

The bishop possesses the powers of order and jurisdiction. The power of order comes to him through episcopal consecration, but the exercise of this right depends on his power of jurisdiction. For example, the sacerdotal ordination performed by every duly consecrated bishop is undoubtedly valid, yet the bishop can ordain a priest only in conformity with the enactments of canon law.

The following functions of a bishop's power of order are restricted to members of the episcopate:

- the conference of major orders (ordination to priesthood, the diaconate or the subdiaconate)
- the Sacrament of Confirmation (under most circumstances)
- the dedication of a church
- the consecration of an altar,
- the consecration of chalices and patens, and generally of the articles serving for the celebration of Holy Mass
- the reconciliation of a desecrated church
- the benediction of bells
- the benediction of an abbot

A bishop is forbidden to exercise the Pontificalia -- i.e. to perform episcopal functions in another diocese -- without the consent of the ordinary, i.e. the proper bishop.

Besides the power of order, bishops possess that of jurisdiction; they have the right to prescribe for the faithful the rules which the latter must follow in order to obtain eternal salvation. The power of jurisdiction is of Divine origin, and is independent of the will and consent of the faithful, and even of the clergy - that is, its exercise is in the hands of the bishop, and the bishop alone - he need not consult with others, even superiors. It is a controversial question whether the bishops hold their jurisdiction directly from God or from the Pope, but the former opinion, however, is almost generally admitted in the period of Ars Magica.

The power of Jurisdiction can be summed up as follows:

- Teaching Authority : By Divine law bishops have the right to teach Christian doctrine, and to instruct the faithful either directly or through other clerics. Bishops are bound also to see that in the parish churches the parish priests fulfil the requirements of preaching and teaching.
- the bishop has legislative power, in that he can enact for his diocese those laws which he considers conducive to the general good. He cannot impose a law contrary to the general Canon Law, but he can determine the common ecclesiastical law, i.e. he can permit or forbid that which the common law neither specifically forbids nor permits. The bishop has also the power to regulate those matters concerning which the common ecclesiastical law is silent.
- The bishop also has judicial power: In his diocese the bishop is judge in all trials, civil and criminal that pertain to the ecclesiastical tribunal, unless the persons be exempt from his authority, or the matters reserved for other judges; e.g., the process of canonisation reserved to the pope or the misdemeanours of a vicar-general, which fall under the cognisance of the archbishop.
- The bishop holds coercive power; the right to punish is a necessary consequence if the right to judge is to be valid. Bishop can and do inflict even corporal punishments and fines. The usual penalties for the laity are censures; for ecclesiastics, religious exercises, confinement for a time in a monastery, degradation to an office of less importance, and censures, especially suspension. He has also the lawful power to remove the penalties inflicted by him. Bishops call also grant indulgences: cardinals 200, archbishops 100, and bishops, 50 days' indulgence.
- Finally, the power of jurisdiction grants the bishop administrative power. The most important administrative power is the direction of the clergy. He also intervenes in the administration of ecclesiastical property, and has a special right of intervention in all matters relating to Divine worship and to the sacraments. He authorises and supervises the printing of liturgical books, regulates public worship, processions, exposition of the Blessed Sacrament, celebration of the Holy Mass and exorcisms; his consent is required for the erection of churches and oratories; he authorises the public veneration of the relics of saints and of those who have been beatified; he exercises supervision over statues and images exposed for the veneration of the faithful: he publishes Indulgences, etc. But in all these matters his power is not unlimited; he must conform to the enactments of the canon law.

Priests

The priesthood has two degrees: the first, total and complete, the second an incomplete participation of the first. The first belongs to the bishop. The bishop is truly a priest (sacerdos), and even a high-priest; he has chief control of the Divine worship (sacrorum antistes), is the president of liturgical meetings; he has the fullness of the priesthood, and administers all of the seven sacraments (baptism, confirmation, marriage, communion, penance, ordination and unction).

The second degree belongs to the priest, who is also a sacerdos, but of the second rank (secundi sacerdotes); by his priestly ordination he receives the power to offer sacrifice (i.e. to celebrate the Eucharist), to forgive sins, to bless, to preach, to sanctify, and in a word to fulfil the non-reserved liturgical duties or priestly functions. In the exercise of these functions, however, he is subject to the authority of the bishop to whom he has promised canonical obedience; in certain cases even he requires not only authorisation, but real jurisdiction, particularly to forgive sins and to take care of souls. The sacerdotal powers are conferred on priests by priestly ordination, and it is this ordination which puts them in the highest rank of the hierarchy after the bishop.

The Official Powers of the Priest

As said above, the official powers of the priest are intimately connected with the sacramental character, indelibly imprinted on his soul - ordination to the priesthood can never be annulled. Together with this character is conferred, not only the power of offering up the Sacrifice of the Mass and the power of forgiving sins, but also authority to administer extreme unction and, as the regular minister, solemn baptism. Only with an extraordinary dispensation from the pope is a priest competent to administer the Sacrament of Confirmation. While the conferring of the three sacramental orders of the episcopate, presbyterate, and diaconate, pertains to the bishop alone, the pope may delegate a priest to administer the four minor orders, and even the subdiaconate. To the priestly office also belongs the faculty of administering the ecclesiastical blessings and the sacramentals in general, as long as these have not reserved to the pope or bishops. By preaching the Word of God the priest has his share in the teaching office of the Church, always, however, as subordinate to the bishop and only within the sphere of duty to which he is assigned as pastor, curate, etc. Finally, the priest may participate in the pastoral duty in so far as the bishop entrusts him with a definite ecclesiastical office giving him extensive jurisdiction, which is necessary for the valid absolution of penitents from their sins.

Deacons

The order of deacon is subordinate to the priesthood. They are the stewards of Church funds and of the alms collected for widows and orphans. The deacons are also the guardians of order in the church. They see that the faithful occupied their proper places, that none gossip or sleep during a service. They are to welcome the poor and aged and to take care that they are not at a disadvantage as to their position in church. They are to stand at the men's gate as janitors to see that during the Liturgy none came in or went out, and as St. Chrysostom says in general terms: "if anyone misbehave let the deacon be summoned". Besides this they are largely employed in the direct ministry of the altar, preparing the sacred vessels and bringing water for the ablutions, etc., though in later times many of these duties devolved upon clerics of an inferior grade. Most especially were they conspicuous by their marshalling and directing the congregation during the service.

The special duty of the deacon to read the Gospel seems to have been recognised from an early period, but it does not at first appear to have been so distinctive as it has become in the Western Church. The deacon also holds a very special relation to the sacred vessels and to the host and chalice both before and after consecration. The Council of Laodicea forbade the inferior orders of the clergy to enter the diaconicum or touch the sacred vessels, and a canon of the first Council of Toledo pronounces that deacons who have been subjected to public penance must in future remain with the subdeacons and thus be withdrawn from the handling of these vessels. On the other hand, though the subdeacon afterward invaded their functions, it was originally the deacons alone who presented the offerings of the faithful at the altar and especially the bread and wine for the sacrifice

The deacons were also intimately associated with the administration of the Sacrament of Baptism. They were not, indeed, as a rule allowed themselves to baptise apart from grave necessity, but inquiries about the candidates, their instruction and preparation, the custody of the chrism -- which the deacons were to fetch when consecrated - and occasionally the actual administration of the Sacrament as the bishop's deputies, seem to have formed part of their recognised functions.

Ordination to the rank of deacon is performed by a bishop. During the sacrament, the bishop puts out his right hand and puts it upon the head of each of the ordinandi, saying, "Receive the Holy Ghost for strength, and to resist the devil and his temptations, in the name of the Lord". Then stretching out his hand over all the candidates together he says: "Send down upon them, we beseech Thee, O Lord, the Holy Ghost by which they may be strengthened in the faithful discharge of the work of Thy ministry, through the bestowal of Thy sevenfold grace". After this the bishop delivers to the deacons the insignia of the order which they have received, to wit, the stole and the dalmatic, accompanying them with the formulae which express their special significance. Finally, he makes all the candidates touch the book of the Gospels, saying to them: "Receive the power of reading the Gospel in the Church of God, both for the living and for the dead, in the name of the Lord."

Very occasionally, and usually in back-water dioceses, women may be ordained as deaconesses. This used to be common practice in the early days of the Church, but is becoming very rare by the thirteenth century. The practice has not been specifically forbidden though, and a bishop may use his judicial powers to allow it. Deaconesses have all the duties of a deacon but cannot issue blessings or administer the sacraments.

Subdeacon

The subdiaconate is the lowest of the sacred or major orders in the Latin Church. It is defined as the power by which one ordained as a subdeacon may carry the chalice with wine to the altar, prepare the necessaries for the Eucharist, and read the Epistles before the people. Subdeaconship is conferred when the bishop gives the empty chalice and paten to the candidate to be touched, saying: "See what kind of ministry is given to you, etc." Then the bishop gives the candidate the Book of Epistles to be touched, saying: "Take the Book of Epistles and receive power to read them in the holy Church of God for the living and the dead in the name of the Lord."

The duties of a subdeacon are to serve the deacon at Mass; to prepare the bread and wine and sacred vessels for the Holy Sacrifice; to present the chalice and paten at the Offertory, and pour water into the wine for the Eucharist; to chant the Epistles solemnly and to wash the sacred linen. A candidate for the subdiaconate must have been confirmed and have received minor orders. He must have the knowledge befitting his grade in the Church and have entered on his twenty-second year. He must also have acquired a title to orders. After ordination, he is bound to celibacy and to the recitation of the Divine Office.

Subdeaconesses may be found, with slightly more regularity than deaconesses, but still, this is a rare practice and usually frowned upon, though not specifically forbidden by common canon law.

## Major Orders in Ars Magica

The function of the priesthood is to administer to the congregation. Any sufficiently large community is expected to have either a priest of its own or access to one in a nearby village. Even if the magi themselves are not Christian (which seems unlikely), some or most of their covenfolk are likely to be, and will seek the spiritual solace of Mass and confession. A priest is therefore not an unlikely choice for a companion character, though it might be a challenging role-playing opportunity, especially if they associate with magi.

Bishops are the ecclesiastical equivalent of the secular nobility. They should be outside the scope of most sagas to have as player characters, though often make good NPCs as either adversaries or allies. Some bishops are more powerful than others, depending upon the size of their diocese.

Deacons may be found in rural communities serving the function of a priest. They can administer the sacraments of baptism and unction, and therefore provide for the day-to-day needs of a small community. A weekly visit by a priest can care for the rest of the congregation's spiritual needs. As a priest's assistant, the deacon might make a more interesting companion character, able to leave spiritual decisions on the fate of a magus's soul to the more qualified, and simply act in a professional capacity to preach to the covenfolk. Deacons may also act as messengers for a priest or bishop, as they hold substantial ecclesiastical rank. They are often versed in civil and canon law, and may serve as litigants or advocates at secular and ecclesiastical trials.

A subdeacon is even more restricted in his sacerdotal functions than a deacon, but might still provide interesting role-playing potential. The subdiaconate is often considered as a stepping-stone to either the diaconate or priesthood, but a subdeacon who has had dealings with apostates, heretics or 'demon-worshippers' may have trouble justifying themselves to their bishops.

The following virtues may be useful:

Bishop +5 (or more): you are an important ecclesiastical lord, a prince of the Church. This is equivalent to the Great Lord virtue, but applied to members of the Church. At the very least this virtue combines all the effects of the Priest Virtue and the Temporal Influence Virtue. This equivalent to a provincial bishop, or one that has a minor city in his diocese. You will have a cathedral, a small staff, which may consist of a few subdeacons and perhaps a deacon. Money is not an issue - most people will give you their goods for hope of your favour, and at least part of the revenue collected by the church goes to your upkeep. You should choose at least 2 Reputations, and the storyguide might impose more. As a +7 virtue, you are the bishop of a major city, and have a large cathedral with a staff of Augustinan Canons. Your diocese includes a dozen or so parishes, each with its own priest. A +10 Virtue makes you an Archbishop., with at least one other bishop as your assistant.

Deacon +2: You are a deacon, a member of the major order subordinate to the priesthood. You may perform the sacraments of Unction, and if no priest is available, Baptism. Your prime duty is to assist a priest. You have an obligation to your appointed parish, and are usually respected by your community. You have taken similar vows to that of a priest, though you may not necessarily seek the priesthood itself. You receive a stipend of 20 silver pennies per year. You have the benefits of the Educated Virtue, and start with a score in Canon and Civil Law of 1. You may be asked to act as the representative of a bishop, or act as advocate in a court of law.

Subdeacon +1: you are a member of the lowest of the sacred orders. Your main duty is to assist your priest or bishop during Mass and the administration of the parish, and therefore have a minimum duty of 1 day per week. You have the Educated Virtue and receive a payment of 10 silver pennies per year for performing your duties. You probably wish to be considered for the priesthood.

# The Minor Orders

Acolyte

(Gr. akolouthos; Lat. sequens, comes, a follower, an attendant).

An acolyte is a cleric promoted to the fourth and highest minor order in the Latin Church, ranking next to a subdeacon. The chief offices of an acolyte are to light the candles on the altar, to carry them in procession, and during the solemn singing of the Gospel; to prepare wine and water for the sacrifice of the Mass; and to assist the sacred ministers at the Mass, and other public services of the Church. In the ordination of an acolyte the bishop presents him with a candle, extinguished, and an empty cruet, using appropriate words expressive of these duties. Altar boys are often designated as acolytes and perform the duties of such.

Exorcist

The fourth Council of Carthage (398), in its seventh canon, prescribes the rite of ordination for exorcist; the bishop is to give him the book containing the formulae of exorcism, saying, "Receive, and commit to memory, and possess the power of imposing hands on energumens, whether baptised or catechumens "

It is clear that one of the chief duties of exorcists was to take part in baptismal exorcism. That catechumens (the unbaptised) were exorcised every day, for some time before baptism, may be inferred from canon of the same council, which prescribed the daily imposition of hands by the exorcists. A further duty is to supply food to, and in a general way to care for, energumens who habitually frequented the Church. There is no mention of pagan energumens, for the obvious reason that the official ministrations of the Church were not intended for them. But even after the institution of this order, exorcism was not forbidden to the laity, much less to the higher clergy, nor did those who exorcised always use the forms contained in the Book of Exorcisms.

Lector

A lector (reader) in the West is a clerk having the second of the four minor orders. In all Eastern Churches also, readers are ordained to a minor order preparatory to the diaconate. The primary reason for a special class of readers was the need of some persons sufficiently educated to be able to read the books in church, for the Christians continued the Jewish practice of reading the Sacred Books publicly. Everywhere the order of reader has become merely a stepping-stone to major orders, and a memory of early days. In the Roman Rite it is the second minor order (Ostiarius, Lector, Exorcista, Acolythus). The lectorate involves no obligation of celibacy or of any other kind.

Porter, doorkeeper

(ostiarius, Lat. ostium, a door.)

The clerics called ostiarii had the keys of the church committed to them and were responsible for the guardianship of the sacred edifice, the holy vessels, books, and vestments. They opened the church and summoned the faithful to the Divine Mysteries. Others of them were specially deputed to guard the bodies and shrines of the martyrs. The function of ostiarius also included opening the book for the preacher and acting as an inferior minister attends to burials, bell-ringings and similar offices about a church.

The ostiaries are first instructed in their duties by the archdeacon; after this he brings them before the bishop who takes the keys of the church from the altar and hands them to the candidate for ordination with the words: "Fulfil thine office to show that thou knowest that thou wilt give account to God concerning the things that are locked away under these keys." Then follows a prayer for the candidate and a prayer for the occasion that the bishop pronounces over him.

This minor order became known as the sexton (Old English Sexestein, sextein, through the French sacristain from Lat. Sacrista) in England. According to the Council of Trent, the sexton or sacristan should be a cleric, but it allowed him to be a married man, provided he received the tonsure and wore the clerical dress.

## Minor Orders in Ars Magica

The minor orders provide further types of Companions for use in an Ars Magica saga. Each has taken vows and received ordination from the hands of a bishop or priest, and so may be considered to have been touched by God in some way. These minor orders might serve as a starting point for a young character who desires a career in the priesthood. This is particularly appropriate for the lectors and acolytes. The orders of exorcist and ostarius are more often considered as jobs for life, taken by those who wish to serve their community but have no vocation for the priesthood itself.

The powers of an exorcist are best dealt with using the rules for Folk Magic. The secret 'Order of St. Paul' mentioned in Pax Dei is entirely fictional - exorcists are quite common-place in Mythic Europe (most dioceses will have one), but few had to cope with blatant manifestations of evil.

To simulate those who have taken minor orders, use the following companion status virtue:

Minor Orders +1: You have taken minor orders and are thus either an acolyte, exorcist, lector or ostarius. You are considered to be an upstanding member of your community and are respected by most (gain a Good Reputation at level 1). You have also undergone some learning, and have the equivalent of the Educated Virtue. You must fulfil your obligation to your community, meaning that you cannot usually leave it for any protracted length of time. You receive a stipend of 2 silver pennies per year, and must therefore rely upon another form of income, such as farming or scribing. Lectors and ostiarii have no obligation towards celibacy.

## Clerical Vestments

The basic garment of a priest is the cassock. Over this is usually worn the surplice and the tippet, a narrow band of cloth. Along with a hood, this is the customary vestment of a priest. A cope may be added.

The liturgical vestments (those worn at Mass) of the priest are the amice, alb, cincture, maniple, stole, chasuble - vestments which the priest wears at the celebration of the Mass - then, in addition, the surplice and the cope. Besides the vestments worn by the priest the liturgical dress of the bishop includes also the tunic, dalmatic, sandals, buskins, gloves, and mitre; those of the archbishop include further the pallium. The pope adds 2 more liturgical vestments - the succinctorium, and fanon, for a total of 17 garments. The subdiaconal vestments consist of the amice, alb, cincture, maniple, and dalmatic; those of the deacon are amice, alb, cincture, maniple, stole, and dalmatic. The deacon wears the stole over the left shoulder, instead of around the neck like a priest. Finally, the lower clergy wear the surplice as a liturgical vestment, a vestment that belongs to all the grades of ordination.

- alb: a white vestment reaching the feet, worn over the cassock during Mass
- amice: square of white linen worn by the celebrant priest on the head, or around the neck
- cassock: long, close-fitting tunic, usually black, buttoning up to the neck and reaching the feet
- chasuble: sleeveless vestment worn over alb and stole by the celebrant at Mass. The most basic form is a circle or oval with a hole cut for the head. It is usually the appropriate liturgical colour
- chimere: the heavy, usually black bishop's robe, worn over the rochet as part of the ordinary dress. It has attached 'lawn sleeves' - puffy white linen
- cincture: the girdle, usually rope.
- cope: a long, semi-circular cloak without sleeves, fastened by the morse. It is the processional vestment of the bishop.
- dalmatic: a wide-sleeved loose, long vestment with slit sides, worn by deacons and bishops
- fanon ?
- maniple: a strip of cloth, worn over the right arm during Mass
- mitre: the distinctive headgear of a bishop
- orphrey: an embroidered band worn over the cope by a bishop
- pallium: a woollen vestment, consisting of a narrow band with short lappets, worn by archbishops. The equivalent of the orphrey
- rochet: the surplice-like garment worn by bishops, canons and abbots.
- scapular: a short cloak worn by monks and friars, covering the shoulders, or two strips of cloth hanging down breast and back, joined at the shoulders, worn under clothing and indicates affiliation to religious order
- stole: a narrow strip of linen worn around the neck (or over the left shoulder by the deacon), it extends below the knees
- succinctorium ?
- surplice: a loose, full-sleeved white vestment, worn over the cassock as part of the customary dress of a priest. This is the most basic vestment which belongs to all grades of ordination
- tunicle: a short vestment like the dalmatic worn at Mass by a subdeacon over the alb, or by a bishop between the alb and dalmatic